The Q_t werd: the truth about our hadithi

coming soon to a theatre in our hood

a is for mama afrika

b is for black august…

en Q/T is for our (vision) quest

 

the truth about our (creashun) stories

Yoruba Creation Myth

In the beginning was only the sky above, water and marshland below. The chief god Olorun ruled the sky, and the god/dess Olokun ruled what was below.

Obatala, another god, reflected upon this situation, then went to Olorun for permission to create dry land for all kinds of living creatures to inhabit. He was given permission, so he sought advice from Orunmila, oldest son of Olorun and the god of prophecy.

He was told he would need a gold chain long enough to reach below, a snail’s shell filled with sand, a white hen, a black cat, and a palm nut, all of which he was to carry in a bag. All the gods contributed what gold they had, and Orunmila supplied the articles for the bag. When all was ready, Obatala hung the chain from a corner of the sky, placed the bag over his shoulder, and started the downward climb.

When he reached the end of the chain he saw he still had some distance to go. From above he heard Orunmila instruct him to pour the sand from the snail’s shell, and to immediately release the white hen. He did as he was told, whereupon the hen landing on the sand began scratching and scattering it about. Wherever the sand landed it formed dry land, the bigger piles becoming hills and the smaller piles valleys. Obatala jumped to a hill and named the place Ife. The dry land now extended as far as he could see.

He dug a hole, planted the palm nut, and saw it grow to maturity in a flash. The mature palm tree dropped more palm nuts on the ground, each of which grew immediately to maturity and repeated the process. Obatala settled down with the cat for company. Many months passed, and he grew bored with his routine. He decided to create beings like himself to keep him company. He dug into the sand and soon found clay with which to mold figures like himself and started on his task, but he soon grew tired and decided to take a break.

He made wine from a nearby palm tree, and drank bowl after bowl. Not realizing he was drunk, Obatala returned to his task of fashioning the new beings; because of his condition he fashioned many imperfect figures. Without realizing this, he called out to Olorun to breathe life into his creatures. The next day he realized what he had done and swore never to drink again, and to take care of those who were deformed, thus becoming Protector of the Deformed. The new people built huts as Obatala had done and soon Ife prospered and became a city. All the other gods were happy with what Obatala had done, and visited the land often, except for Olokun, the ruler of all below the sky. She had not been consulted by Obatala and grew angry that he had usurped so much of her kingdom.

When Obatala returned to his home in the sky for a visit, Olokun summoned the great waves of her vast oceans and sent them surging across the land. Wave after wave she unleashed, until much of the land was underwater and many of the people were drowned. Those that had fled to the highest land beseeched the god Eshu who had been visiting, to return to the sky and report what was happening to them. Eshu demanded sacrifice be made to Obatala and himself before he would deliver the message. The people sacrificed some goats, and Eshu returned to the sky.

When Orunmila heard the news he climbed down the golden chain to the earth, and cast many spells which caused the flood waters to retreat and the dry land reappear.

So ended the great flood. Ase. Ase……..

And other ‘native’ creashun story goes like…..

In the beginning the new world consisted only of vast oceans.  There was no land. Father Sky and his wife were admiring a beautiful tree – lush leaves and fruit, rich, dark bark.  Father Sky’s wife told him that she had a great vision which called for him to pull the tree up by its roots, leaving a large hole in the sky.

Father Sky was sad, for he thought the tree quite beautiful, but he also realized the power of his wife’s vision. He wrapped his arms around the tree, gave a might heave, and uprooted the tree.  Grasping hold of part of the tree, the woman looked through the hole, as she stretched a little further, she lost her footing and fell through.

The animals that were able to live in the water, turtle, beaver, whale and many others, looked up and saw the woman plummeting towards them.  “What will we do,” they cried. “If she lands, she will drown!” Two swans unfurled their beautiful white wings, flew up and caught the woman; they brought her down where they floated on the waves.  Everyone knew this could not go on for long, for the the swans would tire, and at some point the woman would need to sit down.

[Youtube=http://www.youtube.com/watch?v=cGI7sQjCMuY&feature=PlayList&p=C976375EFB94FCD0&playnext_from=PL&playnext=1&index=1]

One by one the animals swam to the bottom of the ocean to see if they could bring up a little earth.  The big whales tried, the otter tried, animals large and small, all tried.  Finally, everyone was floating on top of the water very tired from all their efforts.  Little Muskrat swam over and shyly said, “I think I can do it.”  The other animals were too exhausted to even laugh at the thought.  She took a deep breath and dove as far as she could.  It took several tries, but finally, totally exhausted she floated to the surface with a little earth in her paw. “What will I do with it now?” she gasped. Turtle swam over, “Put it on my back, I have a broad back,” he said.  Immediately the land began to grow until it was big enough for the swans to step on shore and let the woman down.  She let go from her hands some seeds that came from the sacred tree she had been holding onto when she fell through the hole.  The land grew and grew and along with it, forests, grasses, plants and vegetables.  it was a wondrous sight, and that is how North America came to be created, and subsequently to be called Turtle Island.

[so this q(ues)t of the (divine) werd on the ground goes, (something) like a Prayer to the Seven Directions]

Grandfathers and Grandmothers of the East, each day you bring us new light so that we may grow in wisdom.  We have been waiting for the time when your light would shine in the hearts of all people.  Then they would remember the Original Instructions that were written in our hearts since the beginning of all things. Now is the time.

Grandmothers and Grandfathers of the South, your warm winds have sent us your love and the abundance from Mother Earth.  We have always known that as we follow the Original Instructions we will walk in balance and harmony and all our needs will be met.  The power and wisdom of this path is not easily understood when the mind is taught inside boundaries and the heart is closed to sissagwaad, the soft wind of spirit.  Open the heart of those who follow the way of the mind.

Grandfathers and Grandmothers of the West, in the darkness of night you have sent us dreams to see deep inside our hearts, to learn how to walk the path of the spirit.  We see the beauty that hides behind each moment and discover the Great Mystery that is in us and all things.  Help the people of the mind see the power of their dreams.  Help them learn from their dreams so that they can remember the Original Instructions.

Grandmothers and Grandfathers of the North, you have brought the cold winds and snows each year to cleanse our Mother Earth.  Now the cleansing of the mind has begun.  The energies of the stars have shifted into a new focus to end domination and hierarchy.  No longer is it possible to live by the mind unless it is guided by the heart. Blow the fresh, clean wind of spirit to sweep away the belief systems that limit our brothers and sisters who are trapped in the way of the mind.

Kee-shay Giidzhii Manidou, you have sent visions and dreams to help us remember Who we are.  We have not forgotten the Original Instructions.  The stories have now been rediscovered and returned to the people.   You have shown that the path of reconciliation and peace is through the heart.  Send the light of inspiration to the Ogichidaag‘ who will show others a new way of being.

Gee-mama-nama-kee, you are our Mother, our Source of Life.  You have given us our food, our water, air, shelter, and so many beautiful beings who are our Brothers and Sisters.  We know we are connected to you and to all other beings in the Web of Life.  Many are those who do not know of their connection.  They see only with their eyes and their mind.  With a narrow focus they see parts of things instead of the energy of love and wholeness.  They have forgotten the Original Instructions.  As their Mother, you have been patient with them.  Extend that patience a little longer so the Ogichidaag‘ can show them a new way.

Great Mystery, we feel your presence in us and in all things.  You are the spiral energy of love that connects all, is all.  You are the circle of life, the circle way, the Original Instructions.  When we are living in our heart, we can soar with the White Eagle to see beyond horizons.

When the drum has been smudged you can beat on it and say this prayer, either in English or Anishinaabemowin, the language of the Anishinabeg:

Midewewewigun, nindo-wiyauh.
I seek the drum.

And then:

N’midewewewigun, manitouwiyauwiwih.
Upon my drum bestow the mystery.

And to Ishpiming, All That Is:

M’gwech, Giidji manidou
Thanks, Great Spirit

Finally, an acknowledgement of the gift:

Kikinowautchi-beegaudae
It is so.

Your drum has been opened as a carrier of your prayers and petitions to the Great Mystery.

Other songs can be found in Ojibway Ceremonies by Basil Johnston from Bison Books (1990).

How the drum was brought to the Anishinabeg is told by Edward Benton-Banai in the Mishomis Book: the Voice of the Ojibway (1988) by Indian Country Communications, Inc.  The original drum was the water drum, mi-tig-wa-tik’ day-way-gun, and contained water to represent the First Order of Being.

In our drum this is replaced by the stone set in the handgrip to avoid the humidity that would otherwise soften the drumhead.  Later, the Anishinabeg added stones to the exterior ties of their drum.  The hide of the deer, wawashkesh’shee, gave peace and gentleness to the drum, as well as speed and agility to the drumbeat.

One of the ceremonial uses of the Mother Earth Drum is healing.  The first time I used the drum in healing, I heard the sissagwad, the soft wind of spirit, whisper to me to hold the drum over each chakra and beat softly.  It worked.  The next time that I did a healing, I did some energy work to break up blockages as I had been instructed to do.  Then I noticed my drum sitting nearby and realized that I was supposed to use it…but not beating it.  I was to caress the drum to make the sound of the wind whipping up a storm.  The with my fingernails scraping across the drum, make the sound of thunder, and, drawing the fingers close together the thunder disappears into the distance.  With more wind and more thunder comes the rain, the tapping of fingers making the multitude of raindrops striking the ground.  More wind, more thunder, more rain…and then quieter, more distant thunder, a gentling wind, diminishing raindrops.  Silence…  The hurts and pains were washed away and all was fresh and clean. Another time, a friend in Denver asked me to help me with one of her horses who had a wound that wouldn’t heal.  I thought: OK, some sage ceremony, some drumming.

I heard the sissagwad whisper. “No drumming.  Use the rattle.”

“What?!” I questioned.

The sissagwad repeated, “No drumming.  Use the rattle.”

“Impossible!” I thought.  I remembered the cowboy movies I had seen as a boy.  The horse hears the rattlesnake and panics, rearing high in the air.   And I was going to be right there under the flailing front feet of the horse.  How about drumming instead! I begged.

“No drumming.  Use the rattle.”

I did the sage ceremony, smudging the entire paddock and the horse.  The horse just stood perfectly still as I swept the smoke over the leg and then its whole body.

Then it was time for the rattle.  I began to shake the rattle, watchful of any hint of a dangerous response.  None.  It worked.  Then the horse “whispered” to me that ‘it had tickled.’  “What?” I asked.  “It tickled,” the horse repeated.  When the bandage was taken off too soon, it still tickled so I scratched it.”  I told Diana to keep the wrap on longer and the problem was solved.  A few months later I heard about the movie, The Horse Whisperer, but I knew that it worked BOTH ways—the horse can whisper to the human, too.

[This is an excerpt from Stories Dream-Catchers Weave.]

So listen to the sissagwad in your heart. Don’t get locked into any rigid ritual.  That’s a head thing, a mind thing.  Don’t misunderstand: the mind is good, but the intuition, listening to the soft wind of spirit in the heart, is an awesome source of wisdom beyond anything of which the mind is capable.

Another way to use the drum is to create a buzzing sound with each beat.  Medicine men would often place inside the drum a stick with lots of smaller sticks pressing lightly against the back of the drumhead. The multiple tones and harmonics are supposed to elicit healing.  With the Mother Earth Drum you can place the fingernail of your forefinger against the backside of the drumhead so that as you drum you will create a buzz.  Unlike the medicine drum, you can withdraw your fingernail from the backside of the drumhead and use a normal beat.  You can also use the tip of your finger to create a stop to a beat.  Or you can use the fingernail of your forefinger to scratch on the backside of the drumhead. In using and combining all of these drumming techniques, you have a diverse “vocabulary” of sounds that can be used as needed.  If your fingers are long enough you might even be able to use both your thumb and forefinger giving you two variations on the backside of the drumhead as well as the multitude of variations with the beater on the front of the drumhead. Your virtuosity is not limited to a change of volume and rhythms.

You will also find it very dramatic and powerful to strike the drumhead hard with the beater and hold the beater firmly against the drumhead.  It’s almost like an explosion and reverberates with a rising, ringing overtone.  Used with a crescendo of volume and rhythm, you can punctuate the finale of a sequence or, followed with quieter drumming and nuanced rhythms, you can create a symphony in percussion.  The thin design of the Mother Earth Drum makes this all possible.

The drum can also be used for meditation and shamanic traveling.  A constant, steady beat of the drum can alter consciousness.

Recovered from copyright theft of an unprincipled white squaw.

White Eagle Soaring: Dream Dancer of the 7th Fire

http://www.real-dream-catchers.com/Art_of_the_Seventh_Fire/mother_earth_drum.htm

kesho [in the q/t werd]…..the truth about (our) stories….behind the masks

 

Jus’ like a waving flag: (of) Ghana!

Dis’ werd on the ground: [is] doing the best we can to provide (revolutionary) pan-afrikan media coverage of the world cup.

So we celebrate Ghana’s Black stars victory not jus’ over Serbia, but in the struggle for afrikan liberation, manifest/ing in the past moons en years (en long ago), symbolised [most significantly for dis’ series on the q/t werd] in other historic events

[such as:- A.L (Afrikan Liberation) D-ay]

http://www.voiceofafricaradio.com/news/351-the-history-of-african-liberation-day.html

So, it’s only fitting that, in honour and memory of our great ancestors, we commemorate this post to the anniversary of the death of Walter Rodney,  a(nother Pan-Afrikan) King.

http://www.pambazuka.org/en/category/features/65084

I give thanks for yesterday, today, and tomorrow, for bredrin and dadas in solidarity, for all the love and resources shared amongst ourselves, and all people liberating not only themselves, but others.

I pray for my families, friends and their families…….Bless our brothas and dadas, cooks, healers, mamas, peacemakers, our children, the future generations and (gran) mama earth. Ase. Ase…….

The q[/t] werd on the ground is doing it true true world cup style….working for unity everywhere from from Ayiti to Zimbabwe,[like in this hadithi] where we give thanks for the fiya, earth, air en wota this time! Mo’ blessings to people (practising and) speaking truth to power!

Hinche, Haiti-

An estimated 10,000 peasants gathered for a massive march in Central Haiti on June 4, 2010, to protest what has been described as “the next earthquake for Haiti” – a donation of 475 tons of hybrid corn seeds and vegetable seeds by the US-based agribusiness giant Monsanto, in partnership with USAID. While this move comes at a time of dire need in Haiti, many feel it will undermine rather than bolster the country’s food security.

According to Chavannes Jean-Baptiste, leader of the Peasant Movement of Papaye (MPP) and spokesperson for the National Peasant Movement of the Congress of Papaye (MPNKP), the entry of Monsanto seeds into Haiti is “a very strong attack on small agriculture, on farmers, on biodiversity, on Creole seeds… and on what is left our environment in Haiti.”

While Monsanto is known for being among the world’s largest purveyors of genetically modified seeds, the corporation’s spokespeople have emphasized that this particular donation is of conventional hybrid seeds as opposed to GMO seeds. Yet for many of Haiti’s peasants, this distinction is of little comfort.

“The foundation for Haiti’s food sovereignty is the ability of peasants to save seeds from one growing season to the next. The hybrid crops that Monsanto is introducing do not produce seeds that can be saved for the next season, therefore peasants who use them would be forced to somehow buy more seeds each season,” explains Bazelais Jean-Baptiste, an agronomist from the MPP who is currently directing the “Seeds for Haiti” project in New York City.

“Furthermore, these seeds require expensive inputs of synthetic fertilizers and pesticides that Haiti’s farmers simply cannot afford. This creates a devastating level of dependency and is a complete departure from the reality of Haiti’s peasants. Haitian peasants already have locally adapted seeds that have been developed over generations. What we need is support for peasants to access the traditional seeds that are already available.”

Who is La Via Campesina?

We are the international movement of peasants, small- and medium-sized producers, landless, rural women, indigenous people, rural youth and agricultural workers.

We defend the values and the basic interests of our members. We are an autonomous, pluralist and multicultural movement, independent of any political, economic, or other type of affiliation. Our 148 members are from 69 countries from Asia, Africa, Europe, and the Americas.

 

a is for alexa’s story

an(other) open letter to pride toronto

Dear committee (and communities)

Thank you for the (growing) fiya this time, evident not only with word on the ground, the press conference featuring the return of accolades by 20+ former Pride grand marshals, honoured dykes and award recipients, but even more poignantly in the packed house that was the “our pride includes free speech” community meeting.

Clearly, we the people are not, have never been in the minority, and there are more of us who are fed up with the oppressive trends that have pride toronto aligned not WITH  the community but with the ‘big boys’….

In the spirit of rebuilding solidarity, I offer one other example of the many gaps that we have all the power to redress…..

 If I was to (not so) randomly pick just one request for funding as a concrete example of where to divert some of the proceeds from ‘Pride’, it would be (something like) alexa’s story.

http://www.gaykenya.com/our-activities/equality-fund/3707.html

Given the efficient corporate machine the committee has been for years now (depending on where you look at it from), token monetary awards to more LGBTTIQ individuals and groups in poorer nations would be another concrete way to not only build solidarity among global queer/trans communities but steps closer to (re)politicizing the mission of Pride being carried out by ‘the powers that be’……yes, the community discussions are important, but to make it plain, we need more than all this talk……

The Shame awards that were presented to the ‘official’ Pride Toronto committee and the return of so many awards by previous honoured folks this morning, is one of the many obvious signs that the decision to ban Queers Against Israeli Apartheid (QuAIA) because of the words ‘israeli apartheid’ is one in a long line of historical shifts that have distanced the committee from the ‘realness’ in the diversity of our communities.

The truth is that all the missteps of the committee are fingers pointed straight at our own complacency and distance from the political work behind not only our own civil rights, but those of brothers and sisters around the world.

The truth is, the fight for peace is far from over, and as much as we have alot to celebrate, we cannot rest until all oppressed people are also free. It should be more simple really, like this hadithi…..

ALEXA’S STORY: BANDA PROJECT

In February 2010, the LGBTI community in Mtwapa experienced an unprecedented attack from neighbors fueled by various rumored versions of a gay wedding. The most repeated version was that a popular gay man joked to his barber during a haircut that he was grooming himself up to get married to his boyfriend. The barber took offense and reported news of the planned gay wedding to his local mosque. The congregation was then instructed by their imam to monitor social events that weekend. Local radio stations, Kaya FM, Baraka FM and Rahma FM and national stations Kiss FM and Classic FM were to pick up the story and run with it. Together the stations have a great grassroots reach and influence.

On the said wedding day, angry youth stormed KEMRI offices in Kilifi to flush out the gay couple that was to wed. Yusuf X. “Alexa” was considered partner to the groom, the media covered his story and published his pictures. 

Alexa is now much sought after in his hometown. GALCK has since resettled him in Nairobi, but he wishes to relocate to Voi to start a business, and continue with his life.

Alexa shared a business proposal to manage a banda (food kiosk) in Voi, serving Coastal delicacies and fast foods. He will also stock telephone airtime. Voi is moderately promising for business and prospective clients will include mostly middle level income residents and travelers.

 

Budget (in Kenya shillings)

	Unit	Unit Cost	Total
Resettlement Costs
Transportation, Nairobi-Mombasa-Voi	1	8000	8000
House Rent: Deposit, 2 months Rent	3	4500	13500
House Utilities (Electricity, Water): Deposits, 2 months	3	2000	6000
Food, Upkeep, Emergencies, First month	1	10000	10000
Business Costs
Banda Rent: Deposit, 2 months Rent	3	3500	10500
Banda Utilities (Electricity, Water, Gas): Deposits, 2 months	3	3000	9000
Banda Opening Stock	1	20000	20000
Banda Set Up: Kitchenware, Furniture, Misc.	1	16000	16000
Administration Costs
Transport, FB Accommodation, 5 visits, 1 staff	5	6000	30000
Phone follow ups	10	100	1000
Alexa, survey trip: Transport, FB Accommodation	1	6000	6000
Discretionary Funds (Contingencies, Emergencies)	1	10000	10000
	Total:		140,000

 

Monitoring and Evaluation

An Organizing Committee of the G-Kenya Trust Executive, and Board of the Equality Fund is formed to provide oversight for the Banda Project.

The Advocacy and Media Liaison at G-Kenya Trust will supervise the Banda Project by:

 1.    Accompanying Alexa on an initial visit to Voi to survey the neighborhood, and confirm budget lines, and the viability of the business plan—tentatively on the weekend of June 8^th/9^th.

2.       Reporting on the initial survey visit, discussing proposed timelines for implementation, and seeking approval for implementation of the project from the Organizing Committee in the week ending June 11^th.

3.       Accompanying Alexa on a second visit to implement the project, i.e.: purchase of materials and stock, signing of leases, and utility contracts, tentatively by the weekend of June 11^th/12^th.

4.      Phone monitoring and supporting Alexa on the progress and challenges of the business every two weeks between June 15^th and September 15^th.

5.       Physical monitoring (visiting) thrice, to track growth, and challenges, on or around the weekends of July 16^th, August 20^th and September 17^th, evaluating project challenges and seeking appropriate institutional remedies.

6.      Reporting monthly, after every physical visit, to the Organizing Committee on the progress of the project.

Donations

Please send donations via:

M-Pesa to 0700 718585

Direct Debit to the Kenya Gay and Lesbian Trust, Account No.: CA2-1200004266, NIC Bank Ltd., NIC House, Masaba Rd.

(Please call us on [+254] 0700 718585 after the transaction so we can confirm receipt).

http://www.gaykenya.com/

blogger’s note: and in other (q werd) news on the ground, with more steps forward, Brazil’s President Lula decrees National Day Against Homophobia…….

Attending the request of ABGLT (Brazilian Lesbian, Gay, Bisexuals and Trans Association), on Friday June 4^th, Brazilian President, Luiz Inácio Lula da Silva, (on the eve of São Paulo’s 14th LGBT Pride March,)  signed a decree creating the National Day Against Homophobia, to be commemorated annually on May 17th. The Decree was published in the Official Gazette, today, Monday June 7th (text below).

The news was received on Friday evening by ABGLT’s president during the 10th Citizenship and Respect for Diversity Awards, held by the São Paulo LGBT Pride Association.   

According to Toni Reis, ABGLT’s president, “the Decree is the governmental recognition that homophobia exists in Brazil and that concrete actions are needed to reduce or eliminate prejudice, discrimination and stigma against the LGBT community. We hope that Brazil’s example will be followed by the 75 countries where homosexuality is a crime and in the 7 countries where the death penalty exists for homosexuals”, he said. Reis also congratulated the federal government, in particular the Human Rights Secretariat of the President’s Office, for its efforts in approving the Decree.

The Decree adds to the list of honoured campaign proposals made prior to president Lula’s second term of office (2007-2010): the continuity of the Brazil Without Homophobia Programme; the holding of the 1st National LGBT Conference; the creation of the National LGBT Coordination, the National LGBT Council and the National Plan to Promote LGBT Citizenship and Human Rights. While the national Legislative Branch has failed to approve any laws that would guarantee the equal rights of the LGBT community, the Judiciary and Executive Branches have shown, through decisions and actions, that Brazil respects its Federal Constitution, articles 3 and 5 of which state that there will be no discrimination and that all people are equal before the law, without distinction of any nature. 

May 17th 1990 was the date on which the World Health Assembly, the World Health Organizations highest decision making body, removed homosexuality from the International Classification of Diseases. Since then the data has been celebrated internationally as the Day Against Homophobia.

It is one of ABGLT’s strategies that the Brazilian states and municipalities recognize the Day Against Homophobia through laws or decrees. The day already exists officially in 9 states: Amazonas, Distrito Federal, Espírito Santo, Goiás, Minas Gerais, Pará, Paraíba, Paraná and Santa Catarina; and in at least 15 municipalities: Lauro de Freitas-BA, Alfenas-MG, Itaúna-MG,

Cuiabá-MT, Rondonópolis-MT, Picos-PI, Curitiba-PR, Francisco Beltrão-PR, Natal-RN, Mesquita-RJ, Rio Grande-RS, Florianópolis-SC, Joinville-SC, Campinas-SP and Ribeirão Preto-SP (www.abglt.org.br/port/leis_homofobia.php)

Further information

 Toni Reis – President, ABGLT: +55 41 9602 8906

Carlos Magno – Communications Secretary, ABGLT: +55 31 8817 1170

 DECREE DATED JUNE 4TH 2010 

Creates the National Day Against Homophobia.

THE PRESIDENT OF THE REPUBLIC, in the use of the attributions conferred upon him by article 84, items II and VI, sub-item “a”, of the Federal Constitution,

 

D E C R E E S :

 

Article. 1 – May 17th is hereby established as the National Day Against Homophobia.

 

Article 2 – This Decree shall come into force on the date of its publication.

 

Brasília, June 4th 2010; 189th year of Independence and 122nd year of the Republic.

 

LUIZ INÁCIO LULA DA SILVA

Paulo de Tarso Vannuchi

 

(Official Gazette.  No. 106, Monday June 7th 2010, Section 1 – Page 5)